tainly not. But suppose, on his failing to obey, God should require him to repent of his disobedience, and threaten to send him to hell if he did not heartily blame himself, and justify the requirement of God. He must cease to be a reasonable being before he can do this. He knows that God never gave him power to fly, and therefore he had no right to require it of him. His natural sense of justice, and of the foundation of obligation, is outraged, and he indignantly and conscientiously throws back the requirement into his Maker's face. Repentance, in this case, is a natural impossibility; while he is a reasonable being, he knows that he is not to blame for not flying without wings; and however much he may regret his not being able to obey the requirement, and however great may be his fear of the wrath of God, still to blame himself and justify God is a natural impossibility. As, therefore, God requires men to make to themselves a new heart, on pain of eternal death, it is the strongest possible evidence that they are able to do it. To say that he has commanded them to do it, without telling them they are able, is consummate trifling. Their ability is implied as strongly as it can be, in the command itself. From all this it will be seen, that the answer to the question, whether the requirement in the text is just, must turn upon the question of man's ability; and the question of ability must turn upon the nature of the change itself. If the change is physical, it is clearly beyond the power of man; it is something over which he has no more control than he had over the creation of his soul and body. But if the change is moral—in other words, if it be voluntary, a change of choice or preference, such as I have described, then the answer to the question, Is the requirement of the text just and reasonable? clearly is, Yes, it is entirely reasonable and just;

1. Because you have all the powers of moral agency; and the thing required is, not to alter these powers, but to employ them in the service of your Maker. God has created these powers, and you can and do use them. He gives you power to obey or disobey; and your sin is, that while he sustains these powers, you prostitute them to the service of sin and Satan.

Again—These powers are as well suited to obedience as to disobedience. Your wickedness consists in a wrong but obstinate choice of sin. But is it not as easy to choose right as wrong? Are not the motives to a right choice infinitely greater than to a wrong one? Could Adam reasonably have objected that he was unable to change his choice? Could Satan object that he had no power to change the governing preference of his mind, and to prefer the glory of his Maker to rebellion against his throne? If Satan, orAdam, or you, can reasonably bring forward this objection, then there is no such thing as sin in earth or hell.

Again—God only requires of you to choose and act reasonably, for certainly it is in accordance with right reason to prefer the glory of God, and the interest of his immense kingdom, to your own private interest. It is an infinitely greater good; therefore you, and God, and all his creatures, are bound to prefer it. But I said the motives to a right preference are infinitely

greater than to a wrong one. Sinners often complain that they are so influenced by motives, that they cannot resist iniquity. They often excuse their sins, by pleading that the temptation was too strong for them. Sinner, why is it, while you are so easily influenced by motives as to complain that you cannot resist them; that you are too weak to resist their influence to sin; that you are strong enough to resist the world of motives that come rolling upon you like a wave of fire, to do right and obey your Maker ?

When the Son of God approaches you, gathering motives from heaven, earth, and hell, and pours them in a focal blaze upon your mind, how is it that you are strong enough to resist? You, whose mind is yielding as air to motives to sin; who are all weakness, and complain that you cannot resist when tempted to disobey God, can exert such a giant strength, I had almost said the strength of Omnipotence, in resisting the infinite weight of motive that rolls upon you from every quarter of the universe, to obey God. It is clear that if you did not exert the whole strength of moral agency to resist, these considerations would change your heart.

3. I come now to the third and last inquiry, viz: How is this requirement, to "make to yourself a new heart," consistent with the often repeated declarations of the Bible, that a new heart is the gift and work of God. The Bible ascribes conversion, or a new heart, to four different agencies. Oftentimes it is ascribed to the Spirit of God. And if you consult the Scriptures, you will find it still more frequently ascribed to the truth; as, "Of his own will begat he us by the word of truth"—" The truth shall make you free "—" Sanctify them through thy truth "—" The law of God is perfect, converting the soul." It is sometimes ascribed to the preacher, or to him who presents the truth; "He that winneth souls is wise:" Paul says, "I have begotten you through the gospel"—" He that converteth a sinner from the error of his ways, shall save a soul from death, and hide a multitude of sins." Sometimes it is spoken of as the work of the sinner himself; thus the apostle says, "Ye have purified yourselves by obeying the truth:" "I thought on my ways," says the Psalmist," and turned unto the Lord." Again he says, "When thou saidst, Seek ye my face; my heart replied, Thy face, Lord, will I seek." Now the question is, Are all these declarations of Scripture consistent with each other? They are all true; they all mean just as they say; nor is there any real disagreement between them. There is a sense in which conversion is the work of God. There is a sense in which it is the effect of truth. There is a sense in which the preacher does it. And it is also the appropriate work of the sinner himself.

The fact is, that the actual turning, or change, is the sinner's own act. The agent who induces him, is the Spirit of God. A secondary agent, is the preacher, or individual who presents the truth. The truth is the instrument, or motive, which the Spirit uses to induce the sinner to turn. Suppose yourself to be standing on the bank of the Falls of Niagara. As you stand upon the verge of the precipice, you behold a man lost in deep reverie, approaching its

verge unconscious of his danger. He approaches nearer and nearer, until he actually lifts his foot to take the final step that shall plunge him in destruction. At this moment you lift your warning voice above the roar of the foaming waters, and cry out, Stop. The voice pierces his ear, and breaks the charm that binds him; he turns instantly upon his heel, all pale and aghast he retires, quivering, from the the verge of death. He reels, and almost swoons with horror; turns and walks slowly to the public house; you follow him; the manifest agitation in his countenance calls numbers around him; and on your approach, he points to you, and says, That man saved my life. Here he ascribes the work to you; and certainly there is a sense in which you had saved him. But, on being further questioned, he says, Stop! how that word rings in my ears. Oh, that was to me the word of life. Here he ascribes it to the word that aroused him, and caused him to turn. But, on conversing still further, he said, had I not turned at that instant, I should have been a dead man. Here he speaks of it, and truly, as his own act; but directly you hear him say, O the mercy of God; if God had not interposed, I should have been lost. Now the only defect in this illustration is this: la the case supposed, the only inteference on the part of God, was a providential one; and the only sense in whieh the saving of the man's life is ascribed to him, is in a providential sense. But in the conversion of a sinner there is something more than the providence of God employed; for here not only does the providence of God so order it, that the preacher cries, Stop, but the Spirit of God forces the truth home upon him with such tremendous power

as to induce him to turn.

Not only does the preacher cry Stop, but, through the living voice of the preacher, the Spirit cries Stop. The preacher cries, "Turn ye, why will ye die." The Spirit pours the expostulation home with such power, that the sinner turns. Now, in speaking of this change, it is perfectly proper to say, that the Spirit turned him, just as you would say of a man, who had persuade ed another to change his mind on the subject of politics, that he had converted him, and brought him over. It is also proper to say that the truth converted him; as in a case when the political sentiments of a man were changed by a certain argument, we should say, that argument brought him over. So also with perfect propriety may we ascribe the change to the living preacher, or to him who had presented the motives; just as we should say of a lawyer who had prevailed in his argument with a jury; he has got his case, he has converted the jury. It is also with the same propriety ascribed to the individual himself whose heart is changed; we should say that he had changed his mind, he has come over, he has repented. Now it is strictly true, and true in the most absolute and highest sense; the act is his own act, the turning is his own turning, while God by the truth has induced him to turn; still it is strictly true that he has turned and has done it himself. Thus you see the sense in which it is the work of God, and also the sense in which it is the sinner's own work. The Spirit of God, by the truth, influences the sinner to ehange, and in this sense is the efficient cause of the change. But the sinner

actually changes, and is therefore himself, in the most proper sense, the author of the change. There are some who, on reading their Bibles, fasten their eyes upon those passages that ascribe the work to the Spirit of God, and seem to overlook those that ascribe it to man, and speak of it as the sinner's own act. When they have quoted Scripture to prove it is the work of God, they seem to think they have proved that it is that in which man is passive, and that it can in no sense be the work of man. Some months since a tract was written, the title of which was, "Regeneration is the effect of Divine Power." The writer goes on to prove that the work is wrought by the Spirit of God, and there he stops. Now it had been just as true, just as philosophical, and just as Scriptural, if he had said, that conversion was the work of man. It was easy to prove that it was the work of God, in the sense in which I have explained it. The writer, therefore, tells the truth, so far as he goes; but he has told only half the truth. For while there is a sense in which it is the work of God, as he has shown, there is also a sense in which it is the work of man, as we have just seen. The very title to this tract is a stumbling block. It tells the truth, but it does not tell the whole truth. And a tract might be written upon this proposition, that "conversion or regeneration is the work of man ;" which would be just as true, just as Scriptural, and just as philosophical, as the one to which I have alluded. Thus the writer, in his zeal to recognize and honor God as concerned in this work, by leaving out the fact that a change of heart is the sinner's own act, has left the sinner strongly intrenched, with his weapons in his rebellious hands, stoutly resisting the claims of his Maker, and waiting passively for God to make him a new heart. Thus you see the consistency between the requirement of the text, and the declared fact that God is the author of the new heart. God commands you to do it, expects you to do it, and if it ever is done, you must do it.

I shall conclude this discourse with several inferences and remarks.

1st. Sinners make their own wicked hearts.

Their preference of sin is their own voluntary act. They make self-gratification the rule to which they conform all their conduct. When they come into being, the first principle that we discover in their conduct, is their determination to gratify themselves. It soon comes to pass that any effort to thwart them in the gratification of their appetites, is met by them with stout resistance, they seem to set their hearts fully to pursue their own happiness, and gratify themselves, come what will; and thus they will successively make war on their nurse, their parents, and their God, when ever they find that their requirements prohibit the pursuit of this end. Now this is purely a voluntary state of mind. This state of mind is not a subject of creation, it is entirely the result of temptation to selfishness, arising out of the circumstances under which the child comes into being. This preference to self-interest, is suffered by the sinner to grow with his growth, and strengthen

with his strength, until this desperately wicked heart bears him onward to the gates of hell.

2dly. From what has been said, the necessity of a change of heart is most manifest.

The state of mind in which impenitent sinners are, is called by the apostle the "carnal mind;" or as it should have been rendered, "the minding of the flesh is enmity against God." The child at first gives up the rein to the bodily appetites. God requires him to keep under his body, and to make it the instrument of his soul in the service of God—to subject and subordinate all its passions to the will of its Maker. But instead of this, he makes the gratification of his appetites and passions, the law of his life. It is that law in his members, of which the apostle speaks, as warring against the law of his mind. This state of mind, is the direct opposite of the character and requirements of God. With this heart, the salvation of the sinner is a manifest impossibility.

3d. In the light of this subject, you can see the nature and degree of the sinner's dependence on the Spirit of God.

The Spirit's agency is not needed to give him power, but to overcome his voluntary obstinacy. Some persons seem to suppose that the Spirit is employed to give the sinner power—that he is unable to obey God, without the Spirit's agency. I am alarmed when I hear such declarations as these; and were it not, that I suppose there is a sense in which a man's heart may be better than his head, I should feel bound to mantain, that persons holding this sentiment, were not Christians at all. I have already shown that a man is under no obligation to do what he has no ability to do; in other words that his obligation, is only commensurate with his ability. That he cannot blame himself for not having exerted a power, that he never possessed. If he believes, therefore, that he has no power to obey his Maker, it is impossible that he should blame himself for not doing it. And if he believes that the Spirit's agency is indispensable to make him able; consistency must compel him to maintain, that without this superadded agency, he is under no obligation to obey. This giving the sinner power, by the aid of the Holy Spirit, to obey God, is what the Arminians call a gracious ability, which terms are a manifest absurdity. What is grace? it is undeserved favor; something to which we have no claim in justice. That which may be withheld without injustice. If this is a true definition, it is plain that a gracious ability to do our duty is absurd. It is a dictate of reason, of conscience, of common sense, and of our natural sense of justice, that if God require of us the performance of any duty or act, he is bound in justice to give us power to obey; i. e. he must give us the faculties and strength to perform the act. But if justice require this, why call it a gracious ability. Natural ability to do our duty cannot be a gracious ability. To call it so, is to confound grace and justice as meaning the same thing, The sin of disobe